And still the stranger wist not where to stray:
The world was sad—the Garden was a wild;
—Milton.
The Israelites, along Jabbock, were all aglow3 with preparation for celebrating one of their feasts. Sir Charleroy and his comrade journeying along, in the early morning, were apprised4 of the advent5 of the festivities by the passing near them of a company of maidens6, marching and chanting. The pilgrims drew apart and sequestered7 themselves behind a clump8 of nubt trees that they might observe, themselves unobserved, the graceful9 procession of singers.
“Well, my poet, didst thou conjure10 up these fairies, or have we come on the musk-born houri?” Sir Charleroy spoke11 in an absent-minded manner, perhaps, with an affectation of a lack of very much interest. In fact, long privation of the presence of women had somehow rusted13 from his bearing, in their vicinage, most of the confident courtier. In a word, he was now bashful in their presence. He spoke with a small witticism14 to subdue,[136] his own embarrassment15. His words were unheard, for the Jew was all engaged in contemplating16 the passing women.
In truth, the latter made a striking picture; garbed17 as they were, in holiday attire18; all young, oriental in beauty, and fresh in face, form and action. They were rural maidens and that says all. It had been a long time since either Ichabod or Sir Charleroy had met such types of womanhood; all free from affectation; all natural and graceful in motion; a band of women, as sisters, bent19 to one purpose and that a lofty one, the proper observance of a joyous20, pious21, religious ceremonial.
Presently Ichabod drew a long breath and rapturously exclaimed: “Praise be to the Patriarchs, my people!”
“I’d rather say, Ichabod, praise the Patriarch’s daughters, if these be human!”
“Ha, ha! flesh, indeed! Our Hebrew maidens celebrating the Feast of Esther!”
“Are they praying God for Adams, so that each Esther and Vashti may have one all to herself? If so, we are part answers to their prayers.”
“Hush such jest! These be holy maidens, now honoring our Esther. Thou knowest about her?”
“Certainly; she was my heroine before Our Lady dethroned in my heart all others. I was wont22 to wish I’d been about in Haman’s time. I’d have aroused that old dotard, Ahasuerus, right quickly. By the sackcloth of Mordecai, if I’d been the king, the hanging would have put the Haman family into mourning long before it did.”
[137]
“Oh, how like angels! It’s years since I saw a woman other than as deflowered by harem life. Heavens, what a spoiler man is at his worst!”
“Dost forget Nourahmal? But no matter; I admire, and wonder that some roving band of Arabs, with less piety23, or more force than we, does not swoop24 down upon these innocents for seraglio prizes. Perhaps these have the liveried angels about, that are said ever to guard saintly purity.”
“Doubtless; and besides them, with all the practical providence25 which belongs to the Jew, thou mayst be sure that the groves26, not far away, are full of fathers, brothers, lovers.”
“I wish I were a brother to some of them.”
“Then thou’dst be a Jew.”
“I’d forget that in being a lover to the others.”
“Thou wouldst not change thy faith for a woman?”
“Now, I’d swear I would not. If like most men, and in love, I’d swear I would; and then, having gotten my new priestess, in a little while, backslide and drag her with me, or make her heart weep. My comfort in the last estate being my consistency27, if not my constancy. What a mad rout28 it is when religion and love, born twins, cross purposes?”
“That’s a very true, yet bitter speech. I’ll tell the Hebrew maidens to beware.”
“Better tell me to beware, now. It’s the beginning that makes the trouble. No beginning, then no after folly29.”
“We are within an arm of dear old Jabbock,” remarked[138] Ichabod, as they came to a river-bank, later.
“Ah, ha! my chartless pilot, does the current whisper its name to thee, in Hebrew? I’d not wonder if it did, since every thing is clannish32 in this country.—I hope there is no more swimming for us to do.”
“Its tumbling waters are full of voices to me, blending with echoes of things of the past; but one who spoke a thousand times more tenderly than ever spoke murmuring waters, told me its name, knight33.”
“Nourahmal? No! rather some one of those pious beauties we passed not long ago. Oh, roguish Ichabod, I remember thou wert away a long time in the morning after our breakfast of peas and grapes. But, dear Ichabod,” continued Sir Charleroy, feigning34 rebuke35, “didst thou so soon forget thy little convert of Jericho? I wonder if thou lifted up thy voice and wept when thou kissed the maid that told thee the river’s name? Come, confess, and I’ll call thee Isaac.”
“Raillery of prime quality, knight; but raillery and ridicule36, though keenly pointed37, are generally bad arrows for long range.”
“Well, no matter. I’m glad thou knowest the place, if thou dost know it. Who told thee the name of this water?”
“Very, very eloquent39 thou art. Indeed, if we were in Italy, I’d guess ’twas a syren had communed with thee; in France, a Crusader troubadour; in Rhineland, the water sprite, Lurline; but, being in this wondrous40 country of revelations, apparitions42, prophets, angels[139] and the like, I can only as a catechumen, ask thy dulcet43 informer’s name?”
“How oddly thou dost talk when thou talkest as a double man; half sneering44 infidel; half Christian45 preacher.”
“A truce46, Ichabod. That may be a home-thrust well aimed, but it’s enough that one of us be bitter. It’s sometimes natural to me, but not to thee.”
“A bee-sting will redden the high priest’s brow.”
“Well, I’ll not sting thee. Who gave the name of the river?”
“Master, one to me alone of all the world an angel, my mother. I was born near here, and the memories of a youth made happy by one all patient, all loving, rises above and survives all changes.”
“My noble friend, forgive my repartee48. I’m glad, truly, that we are so lucky as to have this knowledge.”
“Lucky? Then all is not fate; there is some chance, if no Providence?”
“Pardon more; the bee-sting is still on thy brow. Ichabod, I can not help my feelings, which sometimes make me think that only God can tread the hidden, narrow line between stern fate and happy accident. They say the Sybil wrote her prophetic decrees upon leaves and flung them recklessly to the inconstant winds. Just so we’re in decreed courses, swirled49 by chance gusts50.”
“Yet we two are getting on well together.”
“So do chance and fate; the pity is to the waif that falls between them.”
“I wonder how here, in Holy Land, thou canst think of any control but Providence.”
[140]
“Wonder? So do I. I’m a bundle of wonderings.”
“Listen to Jabbock.”
“I do, more attentively51 than Jabbock to me. What of it?”
“Grander rivers are forgotten; why is it so remembered?”
“We’re forgotten, meaner men remembered.”
“This river sings through the centuries of history the song of a fugitive52 of pale heart, who in sheer desperation, long, long ago, seized a fleeting53 hope and became a prince, having power to prevail with God.”
“Ah, Jacob, who worked fourteen years to win a woman. It was, I’m sure, the woman that nerved him to attempt greatness. Such a woman! Had she been like our moderns she would have jilted him, or eloped with him, before the end of one of the fourteen years.”
“I’ll not tilt54 with thy sarcasms55. It were much better to remember that he, a pigmy, the night in his soul, as that about him, black as Erebus, grappled with the mighty56, unknown, unseen apparition41 to find he was holding Deity57. The mysteries of crossing fates and chances are as open nut-bur compared to that of all weakness prevailing58 with Omnipotence59, my good master, I think.”
“Oh, but remember, as he halted on his thigh61 the sun rose over Penuel, ‘the place of seeing God,’ by interpretation62. He was stronger for his laming63!”
“A very ‘Timor-lame,’ this prince of great chances and mean ways.”
[141]
“His weightings bespeak66 some charity. Think; a weak mother, one designing wife, and plenty of wealth!”
“Well, ’tis true, these were enough to have undone67 St. Anthony, if the devil had only thought to have tried them all at once upon him!”
“Sir Charleroy swings back to his old bitterness toward women; did he never love one?”
“Perhaps, like most solitary69 men, thou so revered70 thyself by habit that there was no room for other person in thy heart.”
“I never met one I deemed perfect and available.”
“Better to have loved some one far from perfect than none. If thy heart-fount had been once touched it would have set thy imaginations to weaving halos about the one touching71. Thou wouldst have enthroned her by a love that would have transformed both. She would have become in time what she was in love’s young dream; while thou wouldst have grown by the experience to be twice the man thou hadst been—or art.”
“The sun in thy head is settling down into thy heart, Jew.”
“Is that so, Charleroy?”
“Yes, but not to harm; heart sunsets ripen72 heart fruits; that’s the reason the autumn suns run low; the low suns ripen. But after all, I’m not so very miserable73 in heart. I’ve loved some women; mother and my Mary——”
“Filial love, religious love! somewhat akin74 and blessing75 him that feels their mellow76, exalting77 influences;[142] but, oh, Sir Charleroy, they do not fill completely the heart’s temple. There are places there for the expression of ruddy, glorious lover’s love. The three make up an all-comprehending trinity, and fill the man as Deity the universe. I see religious love in adoration78 of God’s Fatherhood, mother love in the tender leading of the Spirit, lover’s love in the priceless self-surrender of our Saviour79. That made the angels sing, and in the being of each of our race there is room, aye need, of the melody which only the experiencing of this passion in full can produce. In love-mating is a wondrous thrill which can be but faintly voiced even by those who have experienced it.
“There are other passions which ebb80 with time, or, being well fed, wax gross; not so with this one. Inspired by the potencies81 of life, which lie at the very core of being, it wells up in rills, rivers and torrents82 of pleasurable sensations. Out from the heart it goes to the remotest members, only to double on its courses and dash again through the beating heart, heating its flame by its doubling and hasting, making the beatings wilder by its hastings, and then hasting more because of the wilder beatings. Of all emotions love is the most tireless. It increases by giving, grows stronger by action and proclaims the secret of its heavenly birth, its immortality83, by the way in which it deepens and ripens84 with every movement of its life. Aye, more, it proclaims itself the power of the resurrection by the way it transforms the lives it possesses. A man may be a lout85, ever so crude in fiber86, but this musical flame passing through his being, burns up his dross87, making him all brave, courteous88, tender, poetic,[143] religious! Yea, religious! If it do not utterly89 redeem90 a sinner possessed91 by it, it will take him nearer to salvation92 than any other power known on earth, except the Spirit of Grace. It is as the opening of the eyes of the blind man, for it opens the doors of a new sense to the realizing of a world as new as delightful93. As the thrummings on the harp-strings someway leave a lasting94 sonorousness95 and tenderness in the supporting woods about the lyre, so leaves this passion, through the beatings of every wave of it, wealth. Its devotee by it is inducted into exhaustless new realms and possessions, unalterably secured to him, and at the same time beyond all computation. He ever gathers treasures, as a prince from incoming fleets, and is made affluent96 beyond all counting. He surpasses all in wealth-getting, and yet is infinitely97 apart from the littleness of avarice98. It is to him the advent of charity’s full-orbed day. It may be fancy in him, but it’s to him very real; the world about, as if having learned his secret, seems to be dressing99 for the wedding feast, while all things appear to be coming very confidentially100 to him to whisper the divine mandate101, ‘marry and multiply.’ He is trusted, yet trusts; leads, yet follows. He is proud to display, a little, his conquest, but does so with a sort of alert charming selfishness, which gives notice to the world that he alone is to wear the chosen one upon his heart. He realizes the paradox102 of giving all and receiving all; the mystery of two lives merged103 into one by an utter surrender, each to each, which leaves both infinitely richer than the sum of all their ownings could make either if possessed by the one apart from the other. Oh, how almost imperiously each[144] demands that the other shall surrender all and then how great the joy each feels in leading the chosen mate to surprises at the munificence104 and completeness of the giving up of all by the one who just now demanded all. I do not know the woman’s heart, but can readily believe it far surpasses the man’s in its consecration105, enjoyment106 and aspiring107. I know the man’s, but my words are ragged108 in description. I know that this grand passion makes him wondrously109 weak and wondrously strong. Sometimes these inner feelings come nigh overwhelming him; sometimes they fall upon his life like the musical ebb-waves on resonant110 shores. I can not word it all, nor is it strange, since I am speaking of a life of heavenly flights, and best expressed by voiceless signs, embraces. In love’s hour the man realizes, as never before, his lordliness and his pride and ambition are fed by a growing conviction that all the world is small beside himself and his; proud as a conqueror111 of untold112 wealth, he yields to the tender ties that unrelentingly bind113 him and crucifies his native roughness that he may be more like, more worthy114 her he rules and obeys. He is made finer; she stronger. Has she virtues115, he appropriates them; at the same time, by the homage117 implied by his appropriation118, makes them to shine more brightly on the brow and heart of his queen. He touches the fires on the altar she has erected119 within herself to love alone, and the altar-fires blaze until her whole being is illuminated120 as a temple on fête days. She puts on his best parts, and then he revels121 in delight as he beholds122 his virtues refined and so beautifully framed. There are times when, like a mighty anthem124, his passion passes over and through him. Then[145] is he nigh to madness, being in the mood to slay125 himself, or another doing aught to check the rapture126 of the mighty swellings of the music that pours over every nerve from head to heart, to limb. Then it is he embraces and kisses and embraces again; as an inspired artist of music, exhausting himself to prolong this joy, almost materialized. Indeed, I saw one who said ‘this is tangible127 music. I feel it; taste it; see it!’ It seems to thicken the air until I rise unwinged, and yet in a flight that seems to me as free and brilliant as that of the golden oriole’s. If the enchanted128 enchanter be pure and true, she leads her captive king, made tender and yet more manly129 by his captivity130, surely upward from tumultuous passion’s sway to the ambrosial131 table-lands of higher affection where both may reign132 tenderly, bravely, hopefully, forever. I tell thee, knight, the finest spectacle on earth is a man in his prime, creation’s lord at his best, sincerely, completely in love with a queenly woman. Next after getting God into a man’s heart, the greatest blessing is the getting of a woman of genuine parts therein.”
“Oh, child of the sunny palm land, thou hast imbibed133 wondrous eloquence134. But thou sayest truly. Now, for the women that are so to queen us men. No woman that I ever knew of could so intoxicate135, transform and translate me.”
“One like Eve, the gift of God?”
“The first woman, like the first man, was pure without virtue116, until tried; then she fell. I think of her chiefly as being a splendid animal, yet, as Adam was not left for man’s example, neither was she. I still think Eve passed by in history to be only what she was full[146] proof that love which rises no higher than to give all to and for that which was like the fruit of the tempting136 tree, good for food and pleasant to the eyes, is not like the love that at last hung on the tree of Calvary. Oh, child of Abraham, I hear the ‘voice of God walking in the garden in the cool of the day,’ saying to a world of flitting, false ideals, and those yearning137 for pilots and patterns, ‘Where art thou?’ I don’t know, for one, exactly where I am, but I’m going forward and upward someway.”
“Sir Charleroy thou dost dazzle me by thy correspondences and insights, if I do thee by my pictures. We are quits.”
“But we’ll not quit. This pilgrim idleness has value. I never knew what I believed until, thus flung out of life’s hurly burly, I had little company but my thoughts. There was method of reason in God’s taking His prophets to lone47 places, to fit them for understanding the rapturing138 visions with which He filled them.”
“’Tis so, true; but what thinks the knight of Esther, the beautiful Queen? She’s the idol139 and ideal in Israel in all times and places.”
“Wondrous woman! A girl, petted, ill-trained, from poverty suddenly exalted140, surrounded by the skilled intriguants of court, a jealous, exacting141, conceited142, harem-demoralized old king for a spouse143, she was then burdened with the salvation of a nation. I’ve so pitied her that I’ve forgotten to admire how well she did in her trying lot.”
“Can the world ever have a finer figure or presentment of all that is womanly? I do not challenge thy Mary, but may I not put the two side by side?”
[147]
“Israel has two great women in their way. The one, Esther, exemplifying all sweetness and the mild strength of a suddenly developed woman, doing grandly in one emergency when great peril144 and great love aroused her from only being an entrancing, petted beauty, to be the heroine of an hour. But she was not tried by the searching test of a lifetime. She never meets the needs of mothers seeking an ideal. Rizpah, your other grand woman, was the mother, even the mother of sorrows, of the Old Testament145. It takes these two to make an ideal, and yet the pattern is incomplete. God walks yet in the garden where men live, with only these two before them, and ever and anon they hear the unanswerable, ‘Where art thou?’”
“Why, my mentor146, master, thou hast touched our Scriptures147 with the rod that budded; the whole opens to me as if for the first time. Methinks, if I were permitted to lay hands now upon one of our sacred volumes, I’d be fairly overcome by the light that would break out on me from within it.”
“‘The entrance of the word giveth light,’ Ichabod.”
“I’m moved, master, along lines I can not turn from, to the one woman of all, Mary. She is thy ideal queen of hearts?”
“I’m a pilgrim and follow her, seeing none better.”
“Hold! This is sacrilegious! I’ll not think of Mary in any such comparison. Leave my patron saint upon her high pedestal. I save her for my soul’s health, as every man should save some noble woman, for an inner enshrining, to be all that woman may be at her best, his beloved, his inspirer, and yet touching no[148] spring of his life save such as responds to things of moral grandeur148.”
“Ah, master, I’ve not yet been enamored fully123 of this woman. I feel a stranger to her, but I feel the meaning of the finer things thou hast just spoken. I have the need of which thou dost speak, and my life, like a babe, often now goes out crying, ‘Mother, mother.’ As we lay, yesterday night, beneath the quiet firmament149, I gazed up and asked a sign of God in prayer. It was a baby cry I know, but I saw one star that staid and staid above me. It seemed to be warmed with reddish tintings, and I thought that its glitterings were proof that it was taking part in some anthem of the morning stars. Then I dreamed that my mother was in the star all luminous150, holy, happy, looking down in constant guardianship151 of her outcast boy! Oh, can a child ever be outcast utterly to mother? Can it be that she, who so loved me and so loved God, can hate me now, loving her and loving God as I do? God knows my heart! Will he not tell her all? Her constant mandate to me was, ‘keep a loyal heart, an undefiled conscience.’ I’ve tried to do both, but then her soul loathed152 apostacy. Does she loathe153 me for leaving Israel’s fold? My heart all torn, cries to-day, ‘Mother, mother!’ I’m sure she can not hate me. To-morrow I hope I shall pray at her grave.”
Then the vehement154 Israelite fell on the ground in an ecstasy155, utterly unconscious of his companion, and, kissing the earth as if already he was by that parent’s resting place, wildly called, “Mother! my mamma! oh, I’m so lonely, so unhappy! Let me come! God, God, let me go to mother! Mother, I did it as thou[149] saidst. I’m no leper. I’m not a heretic! I love thee. I love God. I’ve kept pure. I’ve trusted God’s care in all my trouble. Mamma, my mamma, let Ichabod embrace thee!” Exhausted156 and quivering he there lay. The knight was silent. It was holy ground, and the whole thicket157 about seemed to be glowing with the fire that burns without consuming.
The travelers were encamped again under the sky, and it was now night. A shooting star sped through the constellation158 of Orion and fell down toward the Dead Sea.
“Explain, brother knight.”
“Life; bright, short, ending in gloom.”
“They preach fate.”
“Perhaps, but they have the majority. Few fall; I think, too, Someone holds them.”
“Thy hopefulness colors thy faith.”
“Thy murmurings run toward final madness, knight; the Rabbis, good men, so taught me.”
“If one star falls may not all? If Providence hold them, why does one escape?”
“Thou hast heard that the giant Orion having lost his eyes, afterward160 regained161 his sight by turning his sockets162 toward the rising sun; that meteor we saw shot through the constellation Orion. Look up.”
“He that sent the lightnings to show us our way out of dread165 Jericho, most likely now commissioned some angel to swing a meteor across the sky as a torch or beacon166 for our guidance. The trail of flame[150] teaches me that God is writing His royal signature on some great message.”
“This world is too vast and too thronged167 with insignificants, such as we, for such especial carings on God’s part. There are too many kings, too many shepherds, too many follies168 for Him to constantly watch any one or two.”
“Backward, forward; now good, now bad. What a charging, changing knight! Pray God to get thee right and then fix thee.”
Their converse169 was interrupted by a prolonged trumpet170 blast, echoing from hill to hill. Sir Charleroy sprang to his feet and clasping his sword hilt, cried eagerly, “We’re ambuscaded!”
“No, by the glory of God, ’twas the temple call! How grand it sounds away in this wilderness171!”
“No, no, Jew, I’ve heard that call; this one had six responses.”
“’Twas echo’s magic! Didst thou not notice how the sound spread as it traveled in a sort of sheet of melody? Then it rose and fell from low hill to high. One blast; seven responses. Nature proclaiming against fate and chance; the covenant172 number.”
“I’m not so confident that it’s a miracle; what if it were some Mamelukes or Druses, planning one of their pious immolations of heretics with us for the victims?”
“Nay, brother, It’s ‘Purim’; that feast is now due, and always begins at early starlight. I know it. Come, I’ll put it to the proof.”
“Hold; poets are more rash than knights173 in a[151] charge, but not so skillful in retreat! Whither wouldst thou?”
“I’ll spy out the trumpeters and report.”
“Not alone. I’ll go, too. This camp will care for itself if they beyond be friends; if enemies, why then, without consulting us, they will care for all we have. But this,” said the knight, toying with his sword, “was blessed by a priest to preach to infidels.”
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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hermit
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| n.隐士，修道者；隐居 | |
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aglow
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| adj.发亮的；发红的；adv.发亮地 | |
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apprised
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| v.告知，通知( apprise的过去式和过去分词 )；评价 | |
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advent
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| n.(重要事件等的)到来，来临 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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sequestered
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| adj.扣押的；隐退的；幽静的；偏僻的v.使隔绝，使隔离( sequester的过去式和过去分词 )；扣押 | |
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clump
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| n.树丛，草丛；vi.用沉重的脚步行走 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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conjure
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| v.恳求，祈求；变魔术，变戏法 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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omen
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| n.征兆，预兆；vt.预示 | |
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rusted
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| v.（使）生锈( rust的过去式和过去分词 ) | |
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witticism
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| n.谐语，妙语 | |
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embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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garbed
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| v.（尤指某类人穿的特定）服装，衣服，制服( garb的过去式和过去分词 ) | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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piety
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| n.虔诚，虔敬 | |
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swoop
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| n.俯冲，攫取；v.抓取，突然袭击 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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groves
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| 树丛，小树林( grove的名词复数 ) | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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28
rout
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| n.溃退，溃败；v.击溃，打垮 | |
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29
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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30
glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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31
wed
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| v.娶，嫁，与…结婚 | |
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32
clannish
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| adj.排他的，门户之见的 | |
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33
knight
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| n.骑士，武士；爵士 | |
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34
feigning
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| 假装，伪装( feign的现在分词 )； 捏造（借口、理由等） | |
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35
rebuke
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| v.指责，非难，斥责 [反]praise | |
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36
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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37
pointed
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| adj.尖的，直截了当的 | |
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38
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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39
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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40
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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41
apparition
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| n.幽灵，神奇的现象 | |
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42
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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43
dulcet
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| adj.悦耳的 | |
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44
sneering
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| 嘲笑的，轻蔑的 | |
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45
Christian
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| adj.基督教徒的；n.基督教徒 | |
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46
truce
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| n.休战，(争执，烦恼等的)缓和；v.以停战结束 | |
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47
lone
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| adj.孤寂的，单独的；唯一的 | |
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48
repartee
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| n.机敏的应答 | |
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49
swirled
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| v.旋转，打旋( swirl的过去式和过去分词 ) | |
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50
gusts
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| 一阵强风( gust的名词复数 )； （怒、笑等的）爆发； （感情的）迸发； 发作 | |
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51
attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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52
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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53
fleeting
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| adj.短暂的，飞逝的 | |
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54
tilt
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| v.(使)倾侧；(使)倾斜；n.倾侧；倾斜 | |
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55
sarcasms
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| n.讥讽，讽刺，挖苦( sarcasm的名词复数 ) | |
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56
mighty
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| adj.强有力的；巨大的 | |
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57
deity
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| n.神，神性；被奉若神明的人(或物) | |
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58
prevailing
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| adj.盛行的；占优势的；主要的 | |
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59
omnipotence
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| n.全能，万能，无限威力 | |
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60
joust
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| v.马上长枪比武，竞争 | |
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61
thigh
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| n.大腿；股骨 | |
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62
interpretation
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| n.解释，说明，描述；艺术处理 | |
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63
laming
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| 瘸的( lame的现在分词 )； 站不住脚的； 差劲的； 蹩脚的 | |
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64
spotted
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| adj.有斑点的，斑纹的，弄污了的 | |
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65
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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66
bespeak
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| v.预定；预先请求 | |
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67
undone
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| a.未做完的，未完成的 | |
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68
nauseated
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|
| adj.作呕的，厌恶的v.使恶心，作呕( nauseate的过去式和过去分词 ) | |
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69
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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70
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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71
touching
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| adj.动人的，使人感伤的 | |
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72
ripen
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| vt.使成熟；vi.成熟 | |
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73
miserable
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|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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74
akin
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| adj.同族的，类似的 | |
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75
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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76
mellow
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| adj.柔和的；熟透的；v.变柔和；(使)成熟 | |
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77
exalting
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| a.令人激动的，令人喜悦的 | |
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78
adoration
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| n.爱慕，崇拜 | |
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79
saviour
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| n.拯救者，救星 | |
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80
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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81
potencies
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| n.威力( potency的名词复数 )；权力；效力；（男人的）性交能力 | |
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82
torrents
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| n.倾注；奔流( torrent的名词复数 )；急流；爆发；连续不断 | |
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83
immortality
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| n.不死，不朽 | |
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84
ripens
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| v.成熟，使熟( ripen的第三人称单数 ) | |
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85
lout
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| n.粗鄙的人；举止粗鲁的人 | |
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86
fiber
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| n.纤维，纤维质 | |
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87
dross
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| n.渣滓；无用之物 | |
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88
courteous
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| adj.彬彬有礼的，客气的 | |
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89
utterly
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| adv.完全地，绝对地 | |
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90
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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91
possessed
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| adj.疯狂的；拥有的，占有的 | |
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92
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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93
delightful
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| adj.令人高兴的，使人快乐的 | |
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94
lasting
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|
| adj.永久的，永恒的；vbl.持续，维持 | |
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95
sonorousness
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| n.圆润低沉；感人；堂皇；响亮 | |
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96
affluent
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| adj.富裕的，富有的，丰富的，富饶的 | |
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97
infinitely
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| adv.无限地，无穷地 | |
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98
avarice
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| n.贪婪；贪心 | |
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99
dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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100
confidentially
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| ad.秘密地，悄悄地 | |
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101
mandate
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| n.托管地；命令，指示 | |
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102
paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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103
merged
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| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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104
munificence
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| n.宽宏大量，慷慨给与 | |
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105
consecration
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| n.供献，奉献，献祭仪式 | |
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106
enjoyment
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| n.乐趣；享有；享用 | |
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107
aspiring
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| adj.有志气的；有抱负的；高耸的v.渴望；追求 | |
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108
ragged
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|
| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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109
wondrously
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| adv.惊奇地，非常，极其 | |
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110
resonant
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| adj.(声音)洪亮的，共鸣的 | |
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111
conqueror
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| n.征服者，胜利者 | |
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112
untold
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| adj.数不清的，无数的 | |
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113
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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114
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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115
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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116
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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117
homage
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| n.尊敬，敬意，崇敬 | |
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118
appropriation
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| n.拨款，批准支出 | |
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119
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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120
illuminated
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| adj.被照明的；受启迪的 | |
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121
revels
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| n.作乐( revel的名词复数 )；狂欢；着迷；陶醉v.作乐( revel的第三人称单数 )；狂欢；着迷；陶醉 | |
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122
beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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123
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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124
anthem
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| n.圣歌，赞美诗，颂歌 | |
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125
slay
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| v.杀死，宰杀，杀戮 | |
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126
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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127
tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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128
enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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129
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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130
captivity
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| n.囚禁；被俘；束缚 | |
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131
ambrosial
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| adj.美味的 | |
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132
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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133
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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134
eloquence
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| n.雄辩；口才，修辞 | |
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135
intoxicate
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| vt.使喝醉，使陶醉，使欣喜若狂 | |
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136
tempting
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| a.诱人的, 吸引人的 | |
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137
yearning
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| a.渴望的；向往的；怀念的 | |
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138
rapturing
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| 使…狂喜（rapture的现在分词形式） | |
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139
idol
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| n.偶像，红人，宠儿 | |
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140
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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141
exacting
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| adj.苛求的，要求严格的 | |
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142
conceited
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|
| adj.自负的，骄傲自满的 | |
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143
spouse
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| n.配偶(指夫或妻) | |
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144
peril
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| n.(严重的)危险；危险的事物 | |
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145
testament
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| n.遗嘱；证明 | |
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146
mentor
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| n.指导者，良师益友；v.指导 | |
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147
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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148
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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149
firmament
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| n.苍穹；最高层 | |
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150
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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151
guardianship
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|
| n. 监护, 保护, 守护 | |
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152
loathed
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| v.憎恨，厌恶( loathe的过去式和过去分词 )；极不喜欢 | |
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153
loathe
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| v.厌恶，嫌恶 | |
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154
vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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155
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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156
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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157
thicket
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| n.灌木丛，树林 | |
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158
constellation
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| n.星座n.灿烂的一群 | |
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159
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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160
afterward
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| adv.后来；以后 | |
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161
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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162
sockets
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| n.套接字，使应用程序能够读写与收发通讯协定(protocol)与资料的程序( Socket的名词复数 )；孔( socket的名词复数 )；（电器上的）插口；托座；凹穴 | |
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163
simile
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| n.直喻，明喻 | |
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164
pungent
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| adj.（气味、味道）刺激性的，辛辣的；尖锐的 | |
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165
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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166
beacon
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| n.烽火，（警告用的）闪火灯，灯塔 | |
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167
thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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168
follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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169
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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170
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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171
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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172
covenant
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| n.盟约，契约；v.订盟约 | |
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173
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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